Bonaventure — Opera Omnia

← Back to Distinction 37

Dist. 37

Book I: On the Mystery of the Trinity · Distinction 37

Textus Latinus

p. 633

DISTINCTIO XXXVII.

PARS I.

Cap. I.

Quibus modis dicitur Deus esse in rebus.

Et quoniam demonstratum est ex parte, quomodo omnia dicantur esse in Deo, addendum videtur hic, quibus modis dicitur Deus esse in rebus, si tamen id humana mens vel ex parte digne valeat cogitare, vel lingua sufficiat eloqui. — Sciendum ergo est, quod Deus, incommutabiliter semper in se existens, praesentialiter, potentialiter, essentialiter est in omni natura sive essentia sine sui definitione, et in omni loco sine circumscriptione, et in omni tempore sine mutabilitate. Et praeterea in sanctis spiritibus et animabus est excellentius, scilicet per gratiam inhabitans, et in homine Christo excellentissime, in quo plenitudo divinitatis corporaliter inhabitat¹, ut ait Apostolus. In eo enim Deus habitavit non per gratiam adoptionis, sed per gratiam unionis. Ne autem ista, quia capacitatem humanae intelligentiae excedunt, falsitatis arguere aliqui praesumant, Sanctorum auctoritatibus munienda mihi videntur. Beatus Gregorius super Cantica Canticorum²: « Licet Deus communi modo omnibus rebus insit praesentia, potentia, substantia, tamen familiariori modo dicitur inesse per gratiam illis, qui mirificentiam operum Dei acutius et fidelius considerant ». De hoc enim eodem Augustinus ad Dardanum³ in libro de Praesentia Dei ait: « Cum Deus sit natura incorporea et incommutabiliter viva, aeterna stabilitate in se ipso manens, totus adest rebus omnibus, et singulis totus; sed in quibus habitat, habent eum pro suae capacitatis diversitate, alii amplius, alii minus, quos ipse sibi dilectissimum templum gratia suae bonitatis aedificat ». Hilarius quoque in libro octavo de Trinitate⁴ apertissime docet, Deum esse ubique: « Deus, inquit, immensae virtutis, vivens potestas, quae nusquam non adsit, nec desit usquam, se omnem per sua edocet, ut ubi sua sint, ipse esse intelligatur. Non autem corporali modo, cum alicubi sit, non etiam ubique esse credatur, cum et in omnibus esse non desinat ». Ambrosius, in primo libro de Spiritu sancto⁵, Spiritum sanctum probat non esse creaturam quia ubique est, quod est proprium divinitatis, ita dicens: « Cum omnis creatura certis naturae suae sit circumscripta limitibus, quomodo quis audeat creaturam appellare Spiritum sanctum, qui non habet circumscriptam determinatamque virtutem, qui⁶ et in omnibus et ubique semper est? quod utique divinitatis et dominationis est proprium ». Idem in eodem⁷: « Domini est omnia complere, qui dicit: Ego caelum et terram compleo. Si ergo Dominus est qui caelum complet et terram, quis ergo potest Spiritum sanctum iudicare dominationis et divinae potestatis exsortem qui replevit orbem? et quod plus est, replevit et Iesum, totius mundi Redemptorem ». Ex his aliisque pluribus auctoritatibus aperte monstratur⁸, quod Deus ubique in omni creatura essentialiter, praesentialiter, potentialiter est.

Cap. II.

Quod Deus non, ubicumque est, habitat, sed e converso.

In Sanctis vero etiam habitat, in quibus est per gratiam. Non enim, ubicumque est, ibi habitat, ubi vero habitat, ibi est. In solis bonis habitat, qui sunt templum eius et sedes eius. Unde per Isaiam⁹ Dominus ait: Caelum mihi sedes est, terra autem scabellum pedum meorum, quia in electis, qui sunt caelum, habitat Deus et regnat, qui eius voluntati devoti obtemperant; malos vero, qui sunt terra, iudicii districtione calcat. Unde etiam in libro Sapientiae¹⁰ dicitur Thronus sapientiae anima iusti, quia in iustis specialius est quam in aliis rebus, in quibus tamen omnibus totus est. « Quemadmodum anima, ait Augustinus in Epistola ad Hieronymum¹¹ de origine animae, per omnes particulas corporis tota adest simul, nec minor in minoribus, nec in maioribus maior, sed tamen in aliis intensius et in aliis remissius operatur, cum in singulis particulis corporis essentialiter tota sit »; ita et Deus, cum sit in omnibus essentialiter ac totus, in illis tamen plenius esse dicitur, quos inhabitat, id est, in quibus ita est, ut faciat eos templum suum. Et hi tales cum eo sunt iam ex parte, sed in beatitudine perfecte; mali vero, etsi ibi sint, ubi ipse est, qui nusquam deest, non tamen sunt cum eo. Unde Augustinus super Ioannem¹²: « Non satis fuit dicere: Ubi ego sum, et illi sint, sed addidit mecum, quia et miseri possunt esse, ubi et ille est, qui nusquam deest; sed Beati sunt cum illo, quia non sunt beati nisi ex eo ». Cum illo sunt qui fruuntur eo et vident illum, sicut est; mali vero non sunt cum illo, ut caeci in luce non sunt cum luce. Nec boni ita nunc sunt cum eo, ut videant per speciem, etsi sunt aliquo modo cum eo per fidem. Quomodo autem Deus habitet in bonis, ex illis aliquatenus intelligere valebis, quae supra dicta sunt, cum de Spiritus sancti processione temporali ageretur, ubi, licet ex parte, exponitur — ex parte enim cognoscimus, et ex parte prophetamus — quomodo Spiritus sanctus habitet in nobis, qui non sine Patre et Filio inhabitat.

Cap. III.

Ubi erat Deus, antequam esset creatura.

Si autem quaeris, ubi habitabat Deus, antequam Sancti essent; dicimus, quia in se habitabat. Unde Augustinus in libro contra Maximinum¹³: « In templo, inquit, suo habitat Deus », « scilicet in Sanctis, qui sunt templum Dei modo secundum fidem ambulantes; et templum Dei erunt aliquando etiam secundum speciem, qualiter etiam nunc templum Dei sunt Angeli. Sed dicet aliquis: antequam faceret Deus caelum et terram, antequam faceret Sanctos, ubi habitabat? In se habitabat Deus, apud se habitabat, et apud se est. Non ergo Sancti sic sunt domus Dei, ut, ea subtracta, cadat Deus; immo sic habitat Deus in Sanctis, ut, si ipse discesserit, cadant ». — Sciendum est etiam, quia, ut ait Augustinus in libro ad Dardanum¹⁴, dici nisi stultissime nequit, Spiritum sanctum non habere locum in nostro corpore, quod totum anima nostra impleverit. Stultius etiam dicitur, angustiis alicubi impediri Trinitatem, ut Pater et Filius et Spiritus sanctus alicubi simul esse non possint. « Verum illud est multo mirabilius, quod cum Deus ubique sit totus, non tamen in omnibus

p. 634

habitat. Quis porro audeat opinari, nisi inseparabilitatem Trinitatis penitus ignoret, quod in aliquo possit habitare Pater et Filius, in quo non habitet Spiritus sanctus, aut in aliquo Spiritus sanctus, in quo non habitet Pater et Filius? Fatendum est igitur, ubique esse Deum per divinitatis praesentiam, sed non ubique per inhabitationis gratiam. Propter hanc enim inhabitationem gratiae non dicimus: Pater noster, qui es ubique, cum et hoc verum sit; sed qui es in caelis, id est in Sanctis, in quibus est quodam excellentiori modo. — « Illud quoque mirabile est, quia, ut ait Augustinus in eodem¹⁵, Deus est inhabitator quorundam nondum cognoscentium Deum, et non quorundam cognoscentium Deum. Illi enim ad templum Dei non pertinent, qui cognoscentes Deum, non sicut Deum glorificaverunt. Ad templum Dei pertinent parvuli sanctificati Sacramento Christi et regenerati Spiritu sancto, qui nondum valent cognoscere Deum. Igitur quem potuerunt illi nosse nec habere, isti potuerunt habere, antequam nosse. Beatissimi autem sunt illi, quibus hoc est Deum habere quod nosse ». — Hic aliquatenus aperit Augustinus, quomodo Deus habitet in aliquo, id est habeatur, cum videlicet ita est in aliquo, ut ab eo cognoscatur et diligatur.

Ex praedictis patet, quod Deus ubique totus est per essentiam et in Sanctis habitat per gratiam. Cumque superius, licet tenuiter, ostensum sit, qua ratione dicatur habitare in quibusdam, efflagitaret¹⁶ ordinis ratio, id etiam assignari, quomodo ubique per essentiam et totus sit, nisi huius considerationis sublimitas atque immensitas humanae mentis sensum omnino excederet. Ut enim ait Chrysostomus super Epistolam ad Hebraeos¹⁷: « Sicut multa de Deo intelligimus, quae loqui penitus non valemus; ita multa loquimur, quae intelligere non sumus idonei, verbi gratia, quod ubique Deus est, scimus et dicimus; quomodo autem ubique sit, intellectu non capimus. Item, quod est incorporea quaedam virtus, quae omnium est causa bonorum, scimus, quomodo autem, vel quae ista sit, penitus ignoramus ».

Quidam tamen, immensa ingenio suo metiri praesumentes, hoc ita fore intelligendum tradiderunt, quod Deus ubique esse per essentiam dicitur, non quod Dei essentia proprie sit in omni loco et in omni creatura, sed quia omnis natura atque omne quod naturaliter est, in quocumque loco sit, per eum habet esse, et omnis locus, in quo illud est. Iidem¹⁸ etiam dicunt, ideo Deum ubique dici esse per praesentiam vel per potentiam, quia cuncta loca sunt ei praesentia, et quae in eis sunt, nec in eis aliquid operari cessat. Nam et ipsa loca, et quidquid in eis est, nisi ipse conservet, manere non possunt. In eis ergo per substantiam Deus esse dicitur, ut aiunt, quia per virtutem propriae substantiae suae facit, ut etiam loca sint, et omnia quae in eis sunt. — Sed licet haec vera sint quae asserunt in explanandis intelligentiis praedictorum, in illis tamen verbis, quibus dicitur Deus ubique esse per essentiam, plus contineri credendum est; quod homo vivens capere non valet.

Cap. IV.

Quod Deus, cum sit in omnibus rebus essentialiter, non tamen coinquinatur sordibus rerum.

Solet etiam ab eisdem quaeri, quomodo Deus a substantialiter insit omnibus rebus, et corporalium sordium inquinationibus non contingatur¹⁹. Quod tam frivolum est, ut nec responsione sit dignum, cum etiam spiritus creatus sordibus corporis²⁰ etiam leprosi vel quantumcumque polluti inquinari non possit. Sol quoque radios suos sine sui pollutione effundit super loca et corpora non solum munda, sed etiam immunda ac sordibus foetentia, quorum contactu homines ac quaedam aliae res inficiuntur; solis vero radii impolluti et incontaminati, ea contingentes, exsistunt. Non est igitur mirandum, si essentia divina omnino simplex et incommutabilis omnia replet²⁰ loca, et omnibus creaturis essentialiter inest, nec tamen cuiusquam rei sordibus contaminetur vel contingatur. Unde Augustinus in libro de Natura boni²¹: « Cum in Deo, inquit, sint omnia quae condidit, non tamen inquinant eum illi qui peccant. De cuius etiam sapientia, quae attingit a fine usque ad finem fortiter, dicitur: Attingit omnia propter suam munditiam, et nihil inquinatum in eam incurrit. Timent quidam quod fieri non potest, scilicet ne humana carne veritas et substantia Dei inquinetur; et tamen praedicant, istum visibilem solem radios suos per omnes faeces et sordes spargere, et eos mundos et sinceros servari. Si ergo visibilia munda a visibilibus immundis contingi possunt et non inquinari, quanto magis invisibilis et incommutabilis Veritas »? Postremo respondeant, quid potius de Deo respondendum existiment: vel quod nusquam per essentiam sit, vel quod ubique, vel alicubi, ita quod non ubique? Sed quis audeat dicere, quod nusquam divina essentia sit, vel quod alicubi, et non ubique sit? Si enim ita est alicubi, quod non ubique, ergo localis est. Est ergo ubique tota, quae continet totum et penetrat totum, quae nec pro sui simplicitate dividi, nec pro sui puritate maculari, nec pro sui immensitate ullo modo comprehendi potest. Unde Augustinus²²: Deus ubique est, cui non locis, sed actionibus propinquamus.

p. 635

PARS II.

Cap. V.

Cum Deus sit ubique et semper, non tamen localis, nec loco nec tempore movetur.

Cumque divina natura veraciter et essentialiter sit in omni loco et in omni tempore, non tamen movetur per loca vel per tempora²³, nec localis est, nec temporalis. Localis non est, quia penitus non circumscribitur loco, quia nec ita est in uno loco, quod non sit in alio, neque dimensionem habet, sicut corpus, cui secundum locum assignatur principium, medium et finis, et ante et retro, dextra et sinistra, sursum et deorsum, quod sui interpositione facit distantiam circumstantium.

Quid sit mutari secundum tempus.

Mutari autem per tempus est variari secundum qualitates interiores vel exteriores, quae sunt in ipsa re, quae mutatur, ut quando suscipit vicissitudinem gaudii, doloris, scientiae, oblivionis, vel variationem formae sive alicuius qualitatis exterioris. Haec enim mutatio, quae fit secundum tempus, variatio est qualitatum, quae fit in corporali vel spirituali creatura, et ideo vocatur tempus.

De mutatione vero loci magna inter conquirentes disceptatio versatur. Sunt enim qui dicunt, nullum spiritum aliquo modo posse mutari loco, ab omni spiritu locum universaliter removere volentes, quoniam secundum dimensionem tantum et circumscriptionem locum constare asserunt, atque id solum locale vel in loco esse dicunt, quod dimensionem recipit et distantiam in loco facit. Et hoc dicunt Augustinum sensisse, mutationem temporis tantum spirituali creaturae tribuentem, loci vero et temporis corporeae. Unde Augustinus super Genesim²⁴: « Deus, inquit, omnipotens, incommutabili aeternitate, voluntate, veritate semper idem, movet per tempus creaturam spiritualem; movet etiam per tempus et locum creaturam corporalem, ut eo motu naturas, quas condidit, administret. Cum ergo tale aliquid agit, non debemus opinari eius substantiam, qua Deus est, temporibus locisque mutabilem sive per tempora et loca mobilem; cum sit ipse et interior omni re, quia in ipso sunt omnia, et exterior omni re, quia ipse est super omnia et antiquior omnibus, quia ipse est ante omnia, et novior omnibus, quia ipse idem est post omnia », scilicet post omnium initia. — Ecce hic aperte ostenditur, quod nec locis nec temporibus mutatur vel movetur Deus. Spiritualis autem creatura per tempus movetur, corporalis vero etiam per tempus et locum.

Cap. VI.

Quibus modis aliquid dicatur locale vel circumscriptibile.

Sed, ut supra diximus, dupliciter dicitur res localis vel circumscriptibilis, scilicet vel quia dimensionem recipit et distantiam facit, vel quia loci termino definitur, quorum utrumque convenit corporeae creaturae, alterum vero tantum spirituali. Nam, ut supra diximus, corporalis creatura ita est localis vel circumscriptibilis, quod determinatur definitione loci, et quod dimensionem recipiens distantiam facit; spiritualis vero tantum definitione loci concluditur, cum ita sit alicubi, quod non alibi; sed nec dimensionem recipit, nec distantiam in loco facit, quia si multi spiritus essent hic, non eo coangustarent locum, quo minus de corporibus contineret. Ideoque Augustinus attribuit mutationem loci corpori, non spiritui, quia licet spiritus transeat de loco ad locum, non tamen ita, ut dimensionibus circumscriptus, interpositione sui faciat distantiam circumstantium, sicut corpus.

Duobus namque his modis dicitur in Scriptura aliquid locale sive circumscriptibile, et e converso, scilicet vel quia dimensionem capiens longitudinis, altitudinis et latitudinis distantiam facit in loco, ut corpus; vel quia loco definitur ac determinatur, quoniam, cum sit alicubi, non ubique invenitur; quod non solum corpori, sed etiam omni creato spiritui congruit. Omne igitur corpus omni modo locale est; spiritus vero creatus quodam modo est localis, et quodam modo non est localis. Localis quidem dicitur, quia definitione loci terminatur, quoniam cum alicubi praesens sit, totus alibi non invenitur; non autem ita localis est, ut dimensionem capiens, distantiam in loco faciat. Divina igitur sola omnino essentia omnino illocalis et incircumscriptibilis est, quae nec locis movetur aliquo modo — scilicet vel determinatione finita, vel dimensione suscepta — nec temporibus, scilicet affectu et cognitione. His enim duobus modis, scilicet loco vel tempore, fit mutatio creaturae, quae longe est a Creatore.

Cap. VII.

Utrum spiritus creati sint locales et circumscriptibiles.

Sunt ergo spiritus creati in loco et transeunt de loco ad locum, et quodam modo locales et circum-

p. 636

scriptibiles sunt, sed non omni eo modo, quo creaturae corporeae. Spiritus autem increatus, qui Deus est, in loco quidem est et in omni loco, sed omnino illocalis et incircumscriptibilis est. Unde Beda super Lucam²⁵ ait: « Cum ad nos Angeli veniunt, sic exterius implent ministerium, ut tamen ante Deum interius per contemplationem assistant, quia etsi Angelus est spiritus circumscriptus, summus tamen spiritus, qui Deus est, incircumscriptus est, intra quem currit Angelus, quocumque mittatur ». — Ecce hic dicitur, quia spiritus angelicus circumscriptus est, spiritus autem, qui Deus est, incircumscriptus. Alibi etiam Ambrosius, distantiam ostendens inter spiritum increatum et spiritum creatum, dicit, Seraphim de loco ad locum transire, ita inquiens in libro de Trinitate²⁶: « Dixit Isaias: Quia missus est ad me unus de Seraphim. Et Spiritus quidem sanctus missus dicitur, sed Seraphim ad unum, Spiritus vero ad omnes. Seraphim mittitur in ministerio, Spiritus operatur mysterium. Seraphim de loco ad locum transit — non complet omnia — sed ipse repletur a Spiritu ». — Hic aperte monstratur²⁷, quod Angeli quodam modo locales sunt.

Cap. VIII.

Quod Deus est ubique sine locali motu.

Fateamur itaque, divinam naturam pro immensitate sui nusquam deesse, eamque solam omnino illocalem et incircumscriptibilem nullo concludi loco, sed a fine usque ad finem attingere²⁸, non tamen spatiosa magnitudine nec locali motu, sed immensitate atque immobilitate suae essentiae. Unde Augustinus ad Dardanum²⁹ ait: « Non quasi spatiosa magnitudine opinemur Deum per cuncta diffundi sicut humus aut lux ista diffunditur, sed potius sicut in duobus sapientibus, quorum alter altero corpore grandior est, sed sapientior non est, una sapientia est, nec est in maiore maior, nec in minore minor, nec minor in uno quam in duobus; ita Deus, sine labore regens et continens mundum, in caelo totus est, in terra totus, et in utroque totus, et nullo contentus loco, sed in se ipso ubique totus ». Idem quoque super Psalmum³⁰ ait: « Ad Verbum Dei pertinet non esse in parte, sed ubique esse per se ipsum. Haec enim Dei sapientia, quae attingit a fine usque ad finem fortiter, non tamen motu locali, sed immobilitate sui: veluti si moles aliqua saxea impleat aliquem locum, dicitur, quod attingit a fine illius loci usque ad finem, cum tamen alterum non deserat alterum occupando. Non ergo habet motum localem Verbum illud, et Sapientia illa solida est et ubique ». — Ex praedictis innotescit, quod Deus est ita ubique per essentiam, quod nec spatiosa magnitudine diffunditur, nec, uno deserto loco, alium occupat, quia localem motum non habet. Ideoque Augustinus, volens praescindere³¹ a Dei puritate omnem localem motum et localem circumscriptionem, potius dicit, omnia esse in illo, quam ipsum esse in illis, nec tamen ipsum alicubi, esse locum, qui non est in loco, in libro Octoginta trium Quaestionum³² ita inquiens: « Deus non alicubi est. Quod alicubi est continetur loco, quod continetur loco corpus est; Deus autem non est corpus: non igitur alicubi est. Et tamen, quia est et in loco non est, in illo sunt potius omnia, quam ipse alicubi; nec tamen ita in illo, ut ipse sit locus. Locus enim in spatio est, quod longitudine et latitudine et altitudine corporis occupatur; nec Deus tale aliquid est. Et omnia igitur in ipso sunt, et locus non est; locus tamen Dei, sed improprie, dicitur templum Dei, non quod eo contineatur. Id autem nihil melius quam anima munda intelligitur ». — Ecce hic dicit, Deum non esse in loco. Sed intelligendum est eum non esse in loco localiter, scilicet quia nec circumscriptionem nec localem motum habet.

Ad hoc autem solet opponi sic: Quotidie fiunt creaturae, quae ante non erant, et in eis Deus est, cum ante non esset in eis: est ergo ubi ante non erat, ideoque mutabilis videtur. — Sed licet quotidie incipiat esse in creaturis, in quibus ante non erat, quia illae non erant; hoc tamen fit sine sui mutatione, qualiter in mundo coepit esse, quem fecit, tamen sine sui mutabilitate; similiter et desinit esse, in quibus ante erat, sine sui mutatione, nec tamen ipse deserit locum, sed locus desinit esse.

Iam sufficienter demonstratum videtur, quomodo omnia dicantur esse in Deo, et Deus in omnibus; quam disceptationem quasi incidenter suscepimus, quia id videbatur postulare res, circa quam noster versabatur sermo. Disserebamus enim de scientia sive sapientia Dei, et cum diceremus, Deum scire omnia, quaesitum est, utrum propter cognitionem, quam de omnibus habet, dicerentur omnia esse in Deo, an alia ratione hoc diceret Scriptura. Huius ergo quaestionis occasio in praemissam nos deduxit disputationem.

---

English Translation

p. 633

DISTINCTION XXXVII.

PART I.

Chapter I.

In what ways God is said to be in things.

And since it has been shown in part how all things are said to be in God, it seems that there must here be added in what ways God is said to be in things, if at all the human mind is able worthily even in part to think it, or the tongue suffices to speak it. — It is therefore to be known that God, immutably always existing in Himself, is by presence, by power, by essence in every nature or essence without His being defined [by it], and in every place without circumscription, and in every time without mutability. And besides He is more excellently in the holy spirits and souls — namely as indwelling by grace — and most excellently in the man Christ, in whom the fullness of divinity dwells corporeally¹, as the Apostle says. For in Him God dwelt not by the grace of adoption but by the grace of union. Lest however certain men, because these things exceed the capacity of human understanding, should presume to charge them with falsity, they seem to me to be fortified by the authorities of the Saints. Blessed Gregory on the Song of Songs²: « Although God is in all things in a common manner — by presence, by power, by substance — He is nevertheless said to be in a more familiar manner by grace in those who consider the magnificence of God's works more keenly and more faithfully ». For concerning this same [matter] Augustine to Dardanus³, in the book On the Presence of God, says: « Since God is an incorporeal nature and immutably living, abiding in Himself with eternal stability, He is wholly present to all things, and wholly to each; but those in whom He dwells have Him according to the diversity of their capacity, some more, some less — those whom He Himself builds up for Himself as a most beloved temple by the grace of His goodness ». Hilary too, in the eighth book On the Trinity⁴, most plainly teaches that God is everywhere: « God, he says, of immense virtue, a living power, who is nowhere not present, nor anywhere absent, makes Himself wholly known through His [works], so that where His [works] are, He Himself is understood to be. Yet not in a corporeal mode — as though, when He is somewhere, He should not also be believed to be everywhere — since He does not cease to be in all things ». Ambrose, in the first book On the Holy Spirit⁵, proves that the Holy Spirit is not a creature because He is everywhere, which is proper to divinity, saying thus: « Since every creature is circumscribed by certain limits of its own nature, how should anyone dare call the Holy Spirit a creature, who has no circumscribed and determined power, who⁶ both in all things and everywhere always is? — which is, indeed, proper to divinity and lordship ». The same in the same [work]⁷: « It is the Lord's [work] to fill all things, who says: I fill heaven and earth. If therefore it is the Lord who fills heaven and earth, who then can judge the Holy Spirit to be without share in lordship and divine power, who has filled the orb [of the world]? and what is more, has filled even Jesus, the Redeemer of the whole world ». From these and many other authorities it is openly shown⁸ that God is everywhere in every creature essentially, by presence, and by power.

Chapter II.

That God does not dwell wherever He is, but conversely.

But in the Saints He also dwells, in whom He is by grace. For not wherever He is, does He there dwell, but where He dwells, there He is. He dwells in the good alone, who are His temple and His seat. Whence through Isaiah⁹ the Lord says: Heaven is My seat, but earth is the footstool of My feet; for in the elect, who are heaven, God dwells and reigns — those who, devoted to His will, obey [Him]; but the wicked, who are earth, He treads down by the rigor of judgment. Whence also in the book of Wisdom¹⁰ it is said, The throne of wisdom is the soul of the just, because in the just He is more specially than in other things, in all of which nevertheless He is whole. « Just as the soul, says Augustine in the Epistle to Jerome¹¹ On the Origin of the Soul, is wholly present at once through all the particles of the body — neither lesser in lesser parts, nor greater in greater, but yet operating in some more intensely and in others more remissly, since in the individual particles of the body it is essentially whole »; so also God, since He is in all things essentially and whole, is nevertheless said to be more fully in those whom He inhabits, that is, in those in whom He so is that He makes them His temple. And such [men] are with Him already in part, but in beatitude perfectly; the wicked, however, even though they are there where He Himself is, who is nowhere absent, are nevertheless not with Him. Whence Augustine on John¹²: « It was not enough to say, Where I am, let them too be, but He added with Me; because the wretched too can be where He also is, who is nowhere absent — but the Blessed are with Him, because they are not blessed except from Him ». With Him are those who enjoy Him and see Him as He is; the wicked however are not with Him, just as the blind in the light are not with the light. Nor are the good now so with Him as to see [Him] face to face, although they are in some manner with Him by faith. But how God dwells in the good, you will be able to understand to some degree from those things which were said above, when [the question] was treated of the temporal procession of the Holy Spirit, where there is set out, although in part — for in part we know, and in part we prophesy — how the Holy Spirit dwells in us, who does not dwell without the Father and the Son.

Chapter III.

Where God was before there was a creature.

But if you ask where God dwelt before the Saints were, we say that He dwelt in Himself. Whence Augustine in the book Against Maximinus¹³: « In His own temple, he says, God dwells », « namely in the Saints, who are God's temple now, walking by faith; and they will be God's temple at some [future] time also after the manner of vision — in which [way] the Angels too are now God's temple. But someone will say: before God made heaven and earth, before He made the Saints, where was He dwelling? In Himself God was dwelling, with Himself He was dwelling, and with Himself He is. Therefore the Saints are not so the house of God that, if they were taken away, God would fall; rather God so dwells in the Saints that, if He Himself were to depart, they would fall ». — It must also be known that, as Augustine says in the book to Dardanus¹⁴, it cannot be said save most foolishly that the Holy Spirit has no place in our body, since our soul has filled the whole [of it]. More foolishly still is it said that the Trinity is hindered somewhere by narrow [bounds], so that the Father and the Son and the Holy Spirit cannot be together somewhere. « But that is much more wonderful, that, although God is everywhere whole, He yet does not in all things

p. 634

dwell. Who, moreover, would dare to opine — unless he were utterly ignorant of the inseparability of the Trinity — that the Father and the Son could dwell in something in which the Holy Spirit does not dwell, or the Holy Spirit in something in which the Father and the Son do not dwell? It must therefore be confessed that God is everywhere by the presence of [His] divinity, but not everywhere by the grace of [His] indwelling. For on account of this indwelling of grace we do not say Our Father, who art everywhere — although this too is true — but who art in heaven, that is, in the Saints, in whom He is in some more excellent mode. — « That too is wonderful, that, as Augustine says in the same [work]¹⁵, God is the indweller of certain men not yet knowing God, and not [the indweller] of certain men knowing God. For these latter do not pertain to the temple of God — who, knowing God, did not glorify [Him] as God. To the temple of God pertain the little ones sanctified by the Sacrament of Christ and reborn by the Holy Spirit, who are not yet able to know God. Therefore He whom those [adults] could not know nor have, these [little ones] could have before they could know. But most blessed are those for whom this is to have God, [namely] to know [Him] ». — Here Augustine in some measure opens up how God dwells in someone — that is, is had — namely when He so is in someone that He is known and loved by him.

From the foregoing it is plain that God is everywhere whole by essence and dwells in the Saints by grace. And although it has been shown above, however slightly, by what reason He is said to dwell in certain ones, the order of treatment would urgently demand¹⁶ that this also be assigned, namely how He is everywhere by essence and whole, were it not that the sublimity and immensity of this consideration altogether exceeds the sense of the human mind. For as Chrysostom on the Epistle to the Hebrews¹⁷ says: « Just as we understand many things about God which we are utterly unable to put into speech, so we speak many things which we are not fit to understand — for example, that God is everywhere we know and we say; but how He is everywhere, we do not grasp by our understanding. Likewise, that there is a certain incorporeal power which is the cause of all good things, we know; but how, or what this is, we are utterly ignorant ».

Some men nevertheless, presuming to measure the immense by their own ingenuity, have handed down that this is so to be understood: that God is said to be everywhere by essence not because God's essence is properly in every place and in every creature, but because every nature, and everything which is naturally [something], in whatever place it be, has its being through Him — and [so does] every place in which that thing is. The same men¹⁸ also say that God is therefore said to be everywhere by presence or by power because all places are present to Him and the things which are in them, and He does not cease to operate something in them. For the places themselves, and whatever is in them, cannot remain unless He Himself preserves [them]. In them, therefore, God is said to be by substance, as they say, because by the power of His own substance He brings it about that the places too should be, and all things which are in them. — But although these things are true which they assert in setting out the meaning of the foregoing, in those words nevertheless by which God is said to be everywhere by essence, more is to be believed to be contained — [more] than living man is able to grasp.

Chapter IV.

That God, although He is in all things essentially, is nevertheless not defiled by the filth of things.

It is also wont to be asked by these same [men], how God can substantially be in all things, and yet not be touched¹⁹ by the defilements of corporeal filth. Which [question] is so frivolous that it is not even worthy of an answer — since even a created spirit cannot be defiled by the filth even of a leper's body²⁰, or however polluted [a body]. The sun also pours out its rays without polluting itself upon places and bodies not only clean but even unclean and stinking with filth, by contact with which men and certain other things are infected; but the rays of the sun, undefiled and uncontaminated, [continue to] exist while touching them. It is no wonder, therefore, if the divine essence — altogether simple and immutable — fills²⁰ all places, and is in all creatures essentially, and yet is neither contaminated nor touched by the filth of any thing whatsoever. Whence Augustine in the book On the Nature of the Good²¹: « Although in God, he says, are all things which He has created, those nevertheless who sin do not defile Him. Concerning whose Wisdom too, which reaches mightily from end to end, it is said: It reaches all things on account of its own purity, and nothing defiled enters into it. Some men fear what cannot happen, namely lest the truth and substance of God should be defiled by human flesh; and yet they preach that this visible sun scatters its rays through all dregs and filth and that those [rays] are kept clean and pure. If therefore visible clean things can be touched by visible unclean things and not defiled, how much more the invisible and immutable Truth »? Finally, let them answer what rather of God they think is to be answered: that He is nowhere by essence, or that [He is] everywhere, or somewhere — yet so that not everywhere? But who would dare to say either that the divine essence is nowhere, or that it is somewhere and not everywhere? For if it is so somewhere as not to be everywhere, then it is local. Therefore the [divine essence] is everywhere whole, [the essence] which contains the whole and penetrates the whole — which neither can be divided on account of its simplicity, nor stained on account of its purity, nor in any way comprehended on account of its immensity. Whence Augustine²²: God is everywhere, to whom we draw near not by places but by actions.

p. 635

PART II.

Chapter V.

Although God is everywhere and always, yet [He is] not local, and is moved neither by place nor by time.

And since the divine nature truly and essentially is in every place and in every time, He is yet not moved through places or through times²³, nor is He local, nor temporal. He is not local, because He is in no way circumscribed by place — since He is not so in one place as not to be in another, nor does He have dimension, like a body, to which according to place is assigned a beginning, middle, and end, and front and back, right and left, up and down, [a body] which by the interposition of itself makes the surrounding [parts] distant.

What it is to be changed according to time.

To be changed through time is to be varied according to inner or outer qualities which are in the very thing which is being changed — as when it undergoes a vicissitude of joy, of grief, of knowledge, of forgetting, or a variation of form or of some outer quality. For this change which takes place according to time is a variation of qualities, which takes place in a corporeal or spiritual creature, and is therefore called time.

But concerning change of place, a great dispute is engaged among inquirers. For there are those who say that no spirit can in any way be changed by place — wishing universally to remove place from every spirit, since they assert that place consists only in dimension and circumscription, and they say that that alone is local, or in a place, which receives dimension and makes distance in place. And they say that Augustine held this — attributing change of time only to the spiritual creature, but [change] of place and of time to the corporeal. Whence Augustine on Genesis²⁴: « God, he says, omnipotent, in immutable eternity, will, [and] truth, always the same, moves the spiritual creature through time; He moves also through time and place the corporeal creature, in order that by that motion He may govern the natures which He has founded. When therefore He does any such thing, we ought not to opine that His substance, by which He is God, is changeable through times and places, or movable through times and places — since He Himself is both interior to every thing, because in Him are all things, and exterior to every thing, because He Himself is above all and more ancient than all, since He Himself is before all things; and newer than all, because He Himself is the same after all things », namely after the beginnings of all things. — Behold, here it is openly shown that God is changed or moved neither by places nor by times. The spiritual creature however is moved through time, but the corporeal also through time and place.

Chapter VI.

In what ways something is said to be local or circumscriptible.

But, as we said above, a thing is said to be local or circumscriptible in two ways, namely either because it receives dimension and makes distance, or because it is defined by the limit of place — both of which apply to the corporeal creature, but only the latter to the spiritual. For, as we said above, the corporeal creature is local or circumscriptible in such a way that it is determined by definition of place, and that — receiving dimension — it makes distance; the spiritual, however, is enclosed only by definition of place, since it so is somewhere, that it is not elsewhere; but it neither receives dimension nor makes distance in place, because if many spirits were here, they would not so cramp the place by themselves that it should contain less of bodies. And therefore Augustine attributes change of place to body, not to spirit, because, although a spirit passes from place to place, yet not in such a way that, circumscribed by dimensions, by the interposition of itself it should make a distance of [the parts] standing around, as does a body.

For in these two ways something is said in Scripture to be local or circumscriptible, and conversely: namely either because, receiving the dimension of length, makes distance of height and breadth in place, like a body; or because it is defined and determined by place, since, when it is somewhere, it is not found everywhere — which fits not only a body but also every created spirit. Every body therefore is in every way local; but a created spirit is in a certain way local, and in a certain way is not local. Local indeed it is called, because it is bounded by definition of place, since when it is present somewhere, it is not wholly found elsewhere; but it is not so local that, receiving dimension, it should make distance in place. Only the divine essence therefore is altogether non-local and incircumscriptible — which is moved neither by places in any way (namely either by finite determination, or by received dimension) nor by times (namely by affection and cognition). For by these two modes, namely by place or by time, takes place the change of the creature, who is far from the Creator.

Chapter VII.

Whether created spirits are local and circumscriptible.

Created spirits therefore are in a place, and they pass from place to place, and they are in a certain way local and circum-

p. 636

scriptible — but not in every mode in which corporeal creatures are. The uncreated Spirit, however, who is God, is indeed in a place and in every place, but altogether non-local and incircumscriptible. Whence Bede on Luke²⁵ says: « When Angels come to us, so do they outwardly fulfill their ministry that nevertheless they assist inwardly before God by contemplation; because, although an angel is a circumscribed spirit, yet the highest Spirit, who is God, is uncircumscribed — within whom the Angel runs, wheresoever he is sent ». — Behold, here it is said that an angelic spirit is circumscribed, but the Spirit who is God is uncircumscribed. Elsewhere also Ambrose, showing the distance between the uncreated Spirit and the created spirit, says that the Seraphim pass from place to place, saying thus in the book On the Trinity²⁶: « Isaiah said: That one of the Seraphim was sent to me. And the Holy Spirit indeed is said to be sent, but the Seraphim to one; the [Holy] Spirit, however, to all. The Seraph is sent in ministry, the Spirit works the mystery. The Seraph passes from place to place — he does not fill all things — but he himself is filled by the Spirit ». — Here it is openly shown²⁷ that the Angels are in a certain way local.

Chapter VIII.

That God is everywhere without local motion.

Let us therefore confess that the divine nature, on account of its immensity, is nowhere absent — and that it alone, altogether non-local and incircumscriptible, is enclosed by no place, but reaches from end to end²⁸ — yet not by spacious magnitude nor by local motion, but by the immensity and immobility of its own essence. Whence Augustine to Dardanus²⁹ says: « Let us not opine, as if by spacious magnitude, that God is diffused through all things as soil or this light is diffused, but rather as in two wise men, of whom one is greater than the other in body but is not wiser, the wisdom is one, and is not greater in the greater nor lesser in the lesser, nor lesser in one than in two: so also God, ruling and containing the world without labor, is whole in heaven, whole on earth, and whole in both, and contained by no place, but in Himself everywhere whole ». The same too, on the Psalm³⁰, says: « It pertains to the Word of God to be not in part, but to be everywhere through Himself. For this Wisdom of God, which reaches mightily from end to end, [does so] yet not by local motion but by its own immobility — just as if some stony mass should fill some place, it is said to reach from the end of that place unto the end, while yet it does not desert one [end] by occupying another. The Word, therefore, has no local motion; and that Wisdom is solid and is everywhere ». — From the foregoing it appears that God is so everywhere by essence that He is neither diffused by spacious magnitude, nor, [when] one place is left, occupies another — because He has no local motion. And therefore Augustine, wishing to cut off³¹ from God's purity every local motion and local circumscription, rather says that all things are in Him, than that He Himself is in [them] — and yet that He Himself is not anywhere, [and that] place, which is not in place, is [not where He is] — in the book of the Eighty-Three Questions³² saying thus: « God is not anywhere. What is anywhere is contained by place; what is contained by place is body; but God is not body: therefore He is not anywhere. And yet, because He is, and is not in a place, all things are rather in Him than He Himself anywhere; nor yet so [are they] in Him, as if He Himself were a place. For place is in space, which is occupied by the length and breadth and height of body; nor is God any such thing. All things therefore are in Him, and place is not. The temple of God is, however — improperly — called place of God, not because He is contained by it. But that [temple] is understood to be nothing better than a clean soul ». — Behold, here he says that God is not in a place. But it must be understood that He is not in a place locally — namely because He has neither circumscription nor local motion.

To this however it is wont to be objected thus: Daily there come to be creatures which were not before, and in them God is, although He was not before in them: therefore He is where He was not before, and on this account seems mutable. — But although daily He begins to be in creatures in which He was not before, because they were not, this nevertheless takes place without any change of Himself — in the same way as He began to be in the world, which He made, yet without any mutability of Himself; and likewise He ceases to be in [things] in which before He was, without any change of Himself; nor yet does He Himself desert the place, but the place ceases to be.

It seems already to have been sufficiently shown how all things are said to be in God, and God in all things — a discussion which we have taken up almost incidentally, because the matter about which our discourse was turning seemed to demand it. For we were treating of the science or wisdom of God, and when we said that God knows all things, the question was raised whether on account of the cognition which He has of all, all things are said to be in God, or [whether] Scripture said this for some other reason. The occasion of this question therefore led us into the foregoing discussion.

---

Apparatus Criticus

Coloss. 2, 9.
Colossians 2:9.
Errat Magister citando Gregorium, cum male intellexerit glossam ordinariam (ad Cantica 5, 17.), cuius tantum pars est ex Gregorio, illa verba autem n[on]. Hunc errorem Magistri secuti sunt cum aliis Scholasticis iam S. Bonav., hic p. I. a. 3. q. 2. arg. I, et S. Thomas S. q. 8. a. 3; cfr. De Rubeis, Dissertationes, dissert. 31. c. 1.
The Master errs in citing Gregory, since he has misunderstood the Glossa ordinaria (on Canticles 5:17), of which only a part is from Gregory, but those [Master's] words are not. This error of the Master was followed, along with other Scholastics, already by St. Bonaventure here, p. I. a. 3. q. 2. arg. 1, and by St. Thomas in the Summa q. 8. a. 3; cf. De Rubeis, Dissertationes, dissertation 31, c. 1.
Epist. 187. c. 6. n. 19.
[Augustine,] Epistle 187, c. 6, n. 19.
Num. 24.
[Hilary, On the Trinity, book VIII,] n. 24.
Cap. 7. n. 81.
[Ambrose, On the Holy Spirit, book I,] c. 7, n. 81.
Edd. 1, 3 qui; Vat. cum aliis edd. perperam quae.
Editions 1 and 3 [read] qui ("who"); the Vatican with the other editions wrongly [reads] quae ("which").
Ibid. n. 86. — Locus s. Scripturae est Ier. 23, 24. Vulgata: Nunquid non caelum et terram ego impleo?
Same [chapter], n. 86. — The Scripture passage is Jeremiah 23:24. The Vulgate [reads]: Do I not fill heaven and earth?
Cap. 66, 1. Vulgata: Caelum sedes mea etc.
[Isaiah,] c. 66, [v.] 1. The Vulgate [reads]: Heaven [is] My seat etc. (Note: this note in the OCR footer appears under what is in fact n. 9 of the Quaracchi list and gives the cross-reference for the Isaiah quotation in cap. II; it is here renumbered to its OCR position.)
Cap. 66, 1. Vulgata: Caelum sedes mea etc.
[Isaiah,] c. 66, [v.] 1. The Vulgate [reads]: Heaven [is] My seat etc.
Respicitur Sap. 7, 27: Sapientia in animas sanctas se transfert, et c. 9, 10: ut mecum sit et mecum laboret.
This regards Wisdom 7:27: Wisdom transfers itself into holy souls, and c. 9:10: that she may be with me and labor with me.
Epist. 166. c. 2. n. 4.
[Augustine,] Epistle 166, c. 2, n. 4.
Tract. 111. n. 2. — Locus s. Scripturae est Ioan. 17, 24. — Quae sequuntur tantum secundum sensum sumta sunt ex August. de Agone christiano, c. 18. n. 20. Hic textus in codd. A B C D et nonnullis edd. ponitur in fine capituli; in ed. 7 legitur ad marginem; in ed. 9 ante Unde Augustinus. Videtur igitur, eum esse potius notulam in secunda editione huius libri additam. Cfr. supra pag. 329, nota 5. Nihilominus eum non removimus a loco, quem in Vat. et ed. 8 obtinet.
[Augustine on John,] Tract. 111, n. 2. — The Scripture passage is John 17:24. — What follows is taken only according to sense from Augustine, On the Christian Combat, c. 18, n. 20. This text in codices A B C D and in some editions is placed at the end of the chapter; in edition 7 it is read in the margin; in edition 9 [it stands] before Whence Augustine. It seems therefore rather to be a marginal note added in the second edition of this book. Cf. above p. 329, note 5. Nevertheless we have not removed it from the place which it holds in the Vatican [edition] and edition 8.
Vat. cum aliis edd. addendo quod coniungit hanc propositionem cum ipso textu Augustini. Paulo post cod. B et ed. 1 mali non cum illo, non in luce, sed nec cum luce (ed. 1 autem omittit sed et addit sunt post nec). Cod. A mali vero non sunt cum illo, non in luce, non sunt cum luce; cod. B mali vero cum illo ut in luce non sunt cum luce; cod. E mali vero non cum illo ut in luce non sunt. Retinuimus lectionem Vaticanae et aliarum edd.
The Vatican with the other editions, by adding quod ("that"), joins this proposition to the very text of Augustine. A little after, codex B and edition 1 [read] mali non cum illo, non in luce, sed nec cum luce ("the wicked [are] not with Him, not in the light, but neither with the light") — but edition 1 omits sed and adds sunt ("are") after nec. Codex A: mali vero non sunt cum illo, non in luce, non sunt cum luce ("but the wicked are not with Him, not in the light, are not with the light"); codex B: mali vero cum illo ut in luce non sunt cum luce ("but the wicked, [though] with Him as in the light, are not with the light"); codex E: mali vero non cum illo ut in luce non sunt ("but the wicked [are] not with Him, as in the light they are not"). We have retained the reading of the Vatican and of the other editions.
Dist. XIV. — Locus s. Scripturae est I. Cor. 13, 9.
[Refers above to] distinction XIV. — The Scripture passage is 1 Corinthians 13:9.
Libr. II. c. 21. n. 1, et deinde Enarrat. in Psalm. 122, 1, n. 4. In quo textu plurimae edd. cum Vat. omittunt etiam post aliquando; et deinde contra originale et edd. 3, 5, 7, 8 Vat. aliaeque edd. apud te habitat pro apud se habitabat.
[Augustine,] book II, c. 21, n. 1, and then Enarratio in Psalmum 122, 1, n. 4. In which text most editions with the Vatican omit etiam ("also") after aliquando ("at some time"); and then, against the original and editions 3, 5, 7, 8, the Vatican and other editions [read] apud te habitat ("dwells with you") in place of apud se habitabat ("was dwelling with Himself").
Epist. 187. c. 4. n. 13, et c. 3. n. 16. — In fine locus s. Scripturae est Matth. 6, 9, et Luc. 11, 2.
[Augustine,] Epistle 187, c. 4, n. 13, and c. 3, n. 16. — At the end the Scripture passage is Matthew 6:9 and Luke 11:2.
Ita cod. D; codd. ABE ipsi idem; omnes edd. non bene idem.
Thus codex D; codices ABE [read] ipsi idem ("they themselves likewise"); all the editions [read], not well, idem ("likewise").
Vat. aliaeque edd., excepta 1, cum cod. C corporeis. Infra sola Vat. repleat loca pro replet loca, et insit pro inest. Denique plurimae edd. contaminatur et contingitur pro contaminetur et contingatur.
The Vatican and the other editions, except 1, with codex C [read] corporeis ("of bodies" — possibly applied to sordibus). Below, only the Vatican [reads] repleat loca ("should fill the places") for replet loca ("fills the places"), and insit ("be in") for inest ("is in"). Lastly, most editions [read] contaminatur et contingitur (indicative) for contaminetur et contingatur (subjunctive).
Cap. 6. n. 21. — In textu respicitur ad Rom. 1, 21: Qui cum cognovissent Deum, non sicut Deum glorificaverunt.
[Augustine, On the Nature of the Good,] c. 6, n. 21. — In the text reference is made to Romans 1:21: Who, although they knew God, did not glorify [Him] as God.
Vat. cum pluribus edd. praemittit nunc.
The Vatican with most editions prefixes nunc ("now"). [The marker is reused from the OCR footnote n. 5 of the page-633 footer; see also note 18 above for Vatican variants on replet/insit.]
Homil. 2. n. 1.
[Chrysostom,] Homily 2, n. 1.
Primus locus respicit Sap. 8, 1; secundus ibid. 7, 25. — Quae sequuntur usque incommutabilis Veritas sumta sunt ex August. de Agone christiano, c. 18. n. 20. — A B C D et nonnullis edd. ponitur in fine capituli; in ed. 7 legitur ad marginem; in ed. 9 ante Unde Augustinus. Videtur igitur, eum esse potius notulam in secunda editione huius libri additam. Cfr. supra pag. 329, nota 5. Nihilominus eum non removimus a loco, quem in Vat. et ed. 8 obtinet.
The first passage refers to Wisdom 8:1; the second to the same [book] 7:25. — What follows up to immutable Truth is taken from Augustine, On the Christian Combat, c. 18, n. 20. — In A B C D and several editions [this text] is placed at the end of the chapter; in edition 7 it is read in the margin; in edition 9, before Unde Augustinus. It seems therefore to be rather a notula added in the second edition of this book. Cf. above p. 329, note 5. Nevertheless we have not removed it from the place which it holds in the Vatican [edition] and edition 8.
Sumta sunt haec secundum sensum I. ad lit. c. 20. n. 39, 40.
These [words] are taken according to sense from [Augustine, On Genesis book] I, ad litteram, c. 20, nn. 39–40.
Libr. VIII. c. 26. n. 48.
[Augustine, On Genesis ad litteram,] book VIII, c. 26, n. 48.
Cap. 1. Haec verba (cum paucis lectionibus variantibus) Beda sumsit ex S. Gregorio, Homil. 34. in Evang.
[Bede on Luke,] c. 1. These words (with a few variant readings) Bede took from St. Gregory, Homily 34 On the Gospels.
Vel potius I. de Spiritu sancto, c. 10. n. 115, et c. 11. n. 116. — Locus s. Scripturae est Isai. 6, 6: et volavit ad me etc. — In textu Ambrosii codd. A B C ter habent Seraphi pro Seraphim. In fine capituli Vat. cum plurimis edd. ostenditur pro monstratur.
Or rather [Ambrose,] book I On the Holy Spirit, c. 10, n. 115, and c. 11, n. 116. — The Scripture passage is Isaiah 6:6: and he flew to me etc. — In the text of Ambrose codices A B C three times have Seraphi for Seraphim. At the end of the chapter the Vatican with most editions [reads] ostenditur ("is shown") for monstratur ("is shown / displayed").
Respicitur Sap. 8, 1.
This regards Wisdom 8:1.
Epist. 187. c. 4. n. 11. — In quo textu Vat. fumus loco humus, refragantibus omnibus codd.
[Augustine,] Epistle 187, c. 4, n. 11. — In which text the Vatican [reads] fumus ("smoke") in place of humus ("soil"), all the codices opposing.
Enarrat. in Psalm. 147. n. 22, sed multa a Magistro hic et in praecedente loco omissa sunt.
[Augustine,] Enarratio in Psalmum 147, n. 22 — but many things have been omitted by the Master here and in the preceding passage.
Codd. A B C E praecidere.
Codices A B C E [read] praecidere ("to cut off / cut away") [in place of praescindere].
Quaest. 20. — Vat. cum paucis edd. Quod enim alicubi pro Quod alicubi. Circa finem textus post locus non est omnes edd., excepta Vat., addunt nec in loco est, sed — refragantibus codd. et originali.
[Augustine,] Question 20. — The Vatican with a few editions [reads] Quod enim alicubi ("For that which is anywhere") in place of Quod alicubi. Near the end of the text, after locus non est ("there is no place"), all the editions, except the Vatican, add nec in loco est, sed ("nor is He in a place, but") — the codices and the original opposing.
Codd. A D et edd. 2, 3, 7, 8, 9 doceremus [pro diceremus].
Codices A D and editions 2, 3, 7, 8, 9 [read] doceremus ("we should teach") [in place of diceremus ("we should say")]. ---

Dist. 37, Part 1, Divisio Textus→